All Are Made Alive! (Part 2)

Otherwise, what do people mean by being baptized on behalf of the dead? If the dead are not raised at all, why are people baptized on their behalf? 30 Why are we in danger every hour? 31 I protest, brothers, by my pride in you, which I have in Christ Jesus our Lord, I die every day!32 What do I gain if, humanly speaking, I fought with beasts at Ephesus? If the dead are not raised, “Let us eat and drink, for tomorrow we die.” 33 Do not be deceived: “Bad company ruins good morals.” 34 Wake up from your drunken stupor, as is right, and do not go on sinning. For some have no knowledge of God. I say this to your shame. (I Corinthians 15)

What does this text mean?  What is Paul referencing?  According to Dan Doriani: 

The simplest reading of the text is that some Corinthian Christians were baptized vicariously on behalf of some who’d already died, seeking a spiritual benefit. The problem with this view, though, is twofold. First, there is no precedent for baptism for the dead in the Bible, the early church, or pagan religions. No one knows who did it or what spiritual benefit they sought. Second, the notion of Christians being baptizing for the sake of those who’ve died offends our theology. It sounds like a magical sacramentalism. It seems to contradict justification by faith alone.

To avoid these problems, some scholars have proposed that Paul’s key terms have rare or figurative meanings. First, they say “baptism” is metaphorical, as in Peter’s expression “baptism with fire.” Second, they say “for” does not mean “on behalf of.” Third, they say “the dead” are the spiritually dead or the dying, not the physically dead. Yet the text gives us no reason to seek metaphorical meanings. All stripes of scholars agree that the plain sense is most likely, though no one knows precisely what the Corinthians did.

The author continues…

Two conclusions emerge. First, just as Paul’s sacrifices presuppose the resurrection, so the Corinthians’ practice of baptism for the dead presupposes the resurrection. Second, since 1 Corinthians 15 is about resurrection of the dead, not gaining salvation, the Mormons take the passage out of context.a

Additionally, since Paul doesn’t rebuke the Corinthians for their practice, then their baptism for the dead was harmless or, at worst, a minor offense. If baptism for the dead actually perverted the gospel, he would have denounced it, as he condemns other sins in the letter.

By way of contrast, 

a. Otherwise, what will they do who are baptized for the dead, if the dead do not rise at all? What was being baptized for the dead? It is a mysterious passage, and there have been more than thirty different attempts to interpret it.

i. The plain meaning of the original language is that some people are being baptized on behalf of those who have died. Paul’s point is “If there is no resurrection, why are they doing this? What is the point if there is no life after death?”

ii. Significantly, Paul did not say, “we baptize for the dead,” but asked, “what will they do who are baptized for the dead,” and “why then are they baptized for the dead?” Therefore, Paul refers to a pagan custom of vicarious baptism for the dead. “Paul simply mentions the superstitious custom without approving it and uses it to fortify his argument that there is a resurrection from the dead.” (Mare)

iii. Paul certainly does not approve of the practice; he merely says that if there were no resurrection, why would the custom exist? The Mormon practice of baptism for the dead – erroneously based on this passage – is neither Scriptural nor sensible.

iv. Paul’s point is plain: “The pagans even believe in the resurrection because they baptize for the dead. The pagans have the sense to believe in resurrection, but some of you Corinthian Christians do not!”

Which of these authors has the better of the argument? 

• With respect to the Mormon/LDS point-of-view, both authors are correct.  The Bible teaches we are justified by faith alone (& when you think about it, that’s true of our sanctification & glorification too).  
• Was this a pagan practice of which Paul disapproved as a practice within the Corinthian church?  The text itself gives no indication that it was a pagan practice, nor does it give any indication that it was a practice of which he disapproved with regard to its practice within the Corinthian church. In addition, it really doesn’t matter if it was a pagan practice at the time, insofar as the binding rite in Ezekiel’s hands is an act of prophecy that answers the same sort of rite that’s an act of witchcraft/sorcery in the hands of the Witch of Endor. 
• Apropos 1 & 2, it appears the Gospel Coalition (Doriani) has the better of the argument. 

That said, what exactly is going on here?  

• Paul is describing an act of inductive-intuitive prophecy that doesn’t rise to the level of what Mormon/LDS scholars/theologians/&tc would call proxy work or what the Magisterial Reformers might think of as a practice with a goal similar to that of the buying & selling of indulgences.
• Rather, Paul is describing baptism that both reaffirms the covenant with respect to both the individual being baptized & corporately as an act of covenant solidarity among themselves as well as those God intends to raise from the dead.   
• It’s also worth noting that the text itself draws no distinction between baptism by/for the Elect & by/for the Reprobate, especially in light of the LORD’s stated intent to apply the redemption accomplished by Christ.  
• Note these words: 

If the dead are not raised, “Let us eat and drink, for tomorrow we die.” 33 Do not be deceived: “Bad company ruins good morals.” 34 Wake up from your drunken stupor, as is right, and do not go on sinning. For some have no knowledge of God. I say this to your shame.

• Apropos 4, 

If the dead are not raised, “Let us eat and drink, for tomorrow we die.” 

• These words describe the futility of pagan idolatry, particularly practices centering on food in Greco-Roman temples as well as witchcraft & sorcery.    

• In addition, within the overall text of 1 Corinthians, “eating & drinking” is also a practice within the Corinthian church (as well as the Jewish synagogue).   The fellowship meal & the Lord’s Supper in the churches are both acts of inductive prophecy that serve as sacramental extensions/expansions of the Jewish liturgical meals & feasts which prophetically answer food centered activities in Greco/Roman & other pagan temples.    

33 Do not be deceived: “Bad company ruins good morals.” 

• These words remind us to stay out of the pagan temple & eschew pagan practices.

34 Wake up from your drunken stupor, as is right, and do not go on sinning. For some have no knowledge of God. I say this to your shame.

• These words appear to be a baptismal formula used as part of this practice. 
• With respect to the non-deceased members of the congregation & the congregation as a whole, these words are an admonition reminding them, as well as the individual being baptized, that they (& we) have a moral obligation to mortify sin as the LORD vivifies the spirit (& the body). 
• When targeted at the dead, they serve as words of assurance, admonition, & encouragement that the deceased (both the Just & the Unjust), as well as non-deceased members of the congregation (as well as the rest of us (& the animals) will one day be raised from the dead & put away the practice of sin.  

This is the Way!  O LORD, Hear our prayer(s)!